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I Express sense of gratitude and highly indebted to c## #  c 8#86 HOD,
B.H.M.C.T., and +&,
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constant encouragement which helped me in the successful completion of this project on time.

I am gratefully thankful to all my friends of department of BHMCT, BIT Mesra, Ranchi for
encouragement and providing necessary facilities which made this endeavor possible.

Last but not the least, I thank the Lord Almighty for guiding me every step of the way.

AKASH CHANDRA
HM/1016/07
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This is to certify that the work presented in the project entitled   c
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fulfillment of the requirement for the award of degree of , "
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carried out under my supervision and guidance.

To the best of my knowledge, the content of this thesis does not form a basis for the award of
any previous degree to anyone else.

Date:(Guide name & signature)

Department of Hotel Management

And Catering Technology,
Birla Institute of Technology,
Mesra, Ranchi.

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The foregoing project entitled   c  ! " #  !#
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satisfactory manner to warrant its acceptance as prerequisite to the degree for which it has been
submitted.

It is understood that by this approval, the undersigned do not necessarily endorse any conclusion
drawn or opinion expressed therein, but approve the project for the purpose for which it is
submitted.

(Internal Examiner) (External Examiner)

Professor Sitesh P Srivastava

(Head of the Department)
















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1. INTRODUCTION 6-12
‰? RESEARCH OBJECTIVE
‰? PROBLEM DEFINITION

2. REVIEW OF LITERATURE 13-29

‰? LORD JAGANNATH
‰? DIFFERENT NAMES OF JAGANNATH
‰? STORIES ASSOCIATED WITH DIETY
‰? COSTUME
‰? RITUAL
‰? NABAKALEBARA
‰? CAR FESTIVAL
‰? CELEBRATION
‰? RITUAL OF RATH YATRA
‰? WORK DONE FOR THE PROMOTION BY THE
GOVERNMENT
3. RESEARCH METHODOLOGY 30
‰? RESEARCH DESIGN
‰? SOURCE OF DATA
‰? DATA COLLECTION TOOLS
‰? SAMPLE SIZE
‰? DATA ANALYSIS TOOL

4. DATA COLLECTION 31

5. ANALYSIS OF DATA 32-39

7. CONCLUSION 41

8. SUGGESTION & RECOMMENDATION 42

9. BIBLIOGRAPHY 43

1O. ANNEXTURE 44-50

‰? SYNOPSIS
‰? ´UESTIONAIR
‰? PHOTO¶S






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The temple is the focus for all aspects of everyday life in the Hindu community - religious,
cultural, educational and social. The temple is also the place where one can transcend the
world of man.

Hindus believe that their lives are merely stages in the progression to ultimate enlightenment.
The temple is a place where God may be approached and where divine knowledge can be
discovered. All aspects of the Hindu temple focus on the goal of enlightenment and liberation
- the principles of design and construction, the forms of its architecture and decoration, and
the rituals performed. And all of these are determined by ancient texts called shastras
compiled by the priests, the brahmins. The vastushastras were theoretical and idealised
descriptions of the architectural traditions and conventions to be followed.

The temple is designed to dissolve the boundaries between man and the divine. Not merely
his abode, the temple µis¶ God. God and therefore by implication the whole universe is
identified with the temple¶s design and actual fabric. The ground plan is perhaps the best
example. The vastushastras describe it as a symbolic, miniature representation of the cosmos.
It is based on a strict grid made up of squares and equilateral triangles which are imbued with
deep religious significance. To the Indian priest-architect the square was an absolute and
mystical form. The grid, usually of 64 or 81 squares, is in fact a mandala, a model of the
cosmos, with each square belonging to a deity. The position of the squares is in accordance
with the importance attached to each of the deities, with the square in the center
representating the temple deity; the outer squares cover the gods of lower rank.

The construction of the temple of the temple follows in three dimensional form exactly the
pattern laid out by the mandala. The relationship between the underlying symbolic order and
the actual physical appearance of the temple can best be understood by seeing it from above
which was of course impossible for humans until quite recently.

Another important aspect of the design of the ground plan is that it is intended to lead from
the temporal world to the eternal. The principal shrine should face the rising sun and so
should have its entrance to the east. Movement towards the sanctuary, along the east-west
axis and through a series of increasingly sacred spaces is of great importance and is reflected
in the architecture. A typical Hindu temple consists of the following major elements - an
entrance, often with a porch; one or more attached or detached mandapas or halls; the inner
sanctum called the garbagriha, literally µwomb chamber¶; and the tower build directly above
the garbagriha.

Besides the ground plan there are other important aspects of the temple which connect it to
the phenomenal world - its site in relation to shade and water, its vertical elevation relating to
the mountains, and the most sacred part, the garbagriha, relating to caves.

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As a god can be malevolent as well as benevolent it is important that the temple site is one
that will please him. The Puranas state that µThe gods always play where groves are near
rivers, mountains and springs¶. Sacred sites in India therefore, are usually associated with
water, shade and lakes of India are often considered to be sacred and they have healing and
purifying powers. Rivers such as the Ganges are thought to have descended from the
heavens, perhaps the Milky Way, and their sacred water is needed in the temple tank.

The gods have always been attracted to mountains and they have great mountains for the
symbolism and appearance of the temple. There was an impulse to create soaring towers that
looked like mountain ranges. Mount Kailasa in the Himalayas is the celestial abode of Shiva
and the Kailasa temple at Ellora us the architectural interpretation of this mountain. To
reinforce this symbolism temples were originally painted white to make them look even more
like snow covered mountains.

In India caves have always been thought of as places of great sanctity. Most of the earliest
surviving Buddhist, Jain and Hindu shrines are rock cut caves. In later Hindu temples the
garbagriha is designed to resemble a cave. It is small and dark and the surfaces of the walls
are unadorned and massive. It is a place that encourages meditation which is possible only in
solitude. Approaching the shrine is a movement from open spaces to a confined small space;
from light to darkness, from a profusion of visual form and decoration to the visual simplicity
of the cave. From this sanctuary the implied movement is vertical, to the symbolic mountain
peak directly above the image of the god. This movement upwards is linked wo the idea of
enlightenment which is identified with the crowning final of the temple - the amalaka or
sikara.

Most ancient stone temples were the result of royal patronage. Though they were built for the
benefit of the whole community, they were also an expression of the devotion and peity of
the ruler. It was thought that by building a temple the patron would always have peace,
wealth, grain and sons. It might also ensure fame and even immortality. Sometimes temples
were built to celebrate important events. In the early eleventh century, for example, the Chola
king Rajendra built a Shiva temple at Gangaikondacholapuram to celebrate his victory in the
north.

The murtis (depictions of the dieties in a temple) provide access to the divine. It is interesting
to note that it was not the sculptor or painter who was honored for this work as he would be
in the west, but the donor. In fact, almost all Hindu art is anonymous.

The temples were maintained through donations from royal patrons and private individuals.
They were given money, gold, silver, livestock and income from grants of land including
whole villages. Such gifts would provide religious merit (punya) which would increase the
possibility of ultimate liberation for the donor.

Some temples became very wealthy often invested in land and hired tenants to provided
income. The important temples hired priests, garland makers, suppliers of ghee, milk, oil,
rice, fruits, sandal-paste and incense. A famous detailed account made in 1011 of the people
supported by the Rajarajaeswara temple at Tanjore listed dancing-girls, dancing masters,

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singers, drummers, conch-blowers, accountants, parasol bearers, lamp-lighters, sprinklers of
water, potters, carpenters, astrologers, tailors and jewel-stitchers. There were 600 people in
total. In return for their temple work, they were given land which they cultivated and could
live off. By providing livelihoods for such large numbers of people, the temple not
surprisingly could exert great influence on the economic life of the community.

To this day Hindus donate vast amounts to temples. One of the wealthiest is a Vishnu temple
at Tirumala. The temple staff alone is 6000 and an average 30,000 pilgrims visit each day. Its
annual income is said to be about $165 million and it is also regarded as the most charitable
in India.

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1. Shri Jagannath Temple Block-C, SDA, Hauz khas village Road,
Bhagaban Jagannath Marg, New Delhi-
110016
2. Shri Jagannath Temple Agara village, 24th main, Sarajapur Road,
Bangalore-560034
3. Shri Jagannath Temple Dakshinakshetra (Shri Jagannath
Spiritual Educational Cultural Trust),
Kanathur, Reddy kuppam, ECR,
Kovalam Post, Chennai-6031 12, Ph-044-
27472 112
4. Shri Jagannath Temple Tyagraj Nagar, New Delhi
5. Shri Jagannath Temple Vishakhapatnam, A.P
6. Shri Jagannath Temple Banjara Hills, Hyderabad-500034, A.P
7. Shri Jagannath Temple Gayatri Nagar (Sankar Nagar), Raipur-
492007, Chhatisgarh
8. Shri Jagannath Temple Hatia, Jharkhand
9. Shri Jagannath Temple Varanasi, U.P
10. Shri Jagannath Temple Shree Jagannath Seva Samity, East
Yard, CPT compound, Gorasthan,
Khidderpore, Kolkata-700023, W.B
11. Shri Jagannath Serampore, Near Kolkata, W.B
12. Shri Temple
Jagannath Utkal Social & Cultural Association
Temple (Regd., Maruti Vihar, Gurgaon- 122002,
Haryana
13. Shri Jagannath Temple P.O-Haldibadi, Chirimiri, Dist-Korea, Pin-
497451, Chhatisgarh, mob-09424250064
14. Shri Jagannath Temple Kuarkhai river side, ward No-3,
Seraikella, Po/Ps/Dist-Seraikella,
Jharkhand

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15. Shri Jagannath Temple C-202, Ocean view castle Plot No-B-II,
Sector-12, Kharghar, Navi Mumbai-
410210, Maharastra

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17. Shri Jagannath Temple Sakinara, Andheri east, Mumbai
18. Shri Jagannath Temple Faridabad
19. Shri Jagannath Temple Thane, Mumbai, Maharastra
20. Shri Jagannath Temple Biwadi, Dist-Alwar, Rajsthan
21. Shri Jagannath Temple Railway Settlement Bilashpur,
22. Shri Jagannath Temple Chhatisgarh
SDB compound, Shri Nag Baba Mandir,
23. Shri Jagannath Temple MIDC Area,
Thakur SaheebHingara Road,
Gharali, Nagpur-16,
Bundeskhand,
24. Shri Jagannath Temple Uttar Pradesh
Mahesh, near SriRampur, dist-Hooguly
25. Shri Jagannath Temple W.B
Midnapore, W.B
26. Shri Jagannath Temple Jagannathpur Mandir Nyasa Samity,
27. Shri Jagannath Temple Dhubra, Ranchi-834004,
Priyadarshani Nagar, Jharkhand, ph-
Po-Sailendra
28. Shri Jagannath Temple Nagar, Bazar
At-Sadar Ring (Pujari
RoadParibar),
No-3, Dist-Raipur,
29. Shri Jagannath Temple Po / Dist-Raipur,
At/Po-Tata Nagar,Chhatisgarh
Jharkhand
30. Shri Jagannath Temple At/Po-Bokaro, Jharkhand
31. Shri Jagannath Temple Ashram Road, Ahamadabad-380009,
32. Shri Jagannath Temple GujuratMaharastra
Nasik,
33. Shri Jagannath Temple Bhopal, Madhyapradesh
34. Shri Jagannath Temple Indore, Madhyapradesh
35. Shri Jagannath Temple Bilaspur, Chhatisgarh
36. Shri Jagannath Temple Bhilai, Chhatisgarh
37. Shri Jagannath Temple Delhirajhara, Chhatisgarh
38. Shri Jagannath Temple Jashpur, Chhatisgarh
39. Shri Jagannath Temple Raigarh, Chhatisgarh
40. Shri Jagannath Temple Ambikapur, Chhatisgarh
41. Shri Jagannath Temple At-Shankar, Dist-Mahasamunda,
42. Shri Jagannath Temple Chhatisgarh
Pithora, Dist-Mahasamunda,
43. Shri Jagannath Temple Chhatisgarh
Sareipalli, Dist-Mahasamunda,
44. Shri Jagannath Temple, Chhatisgarh
Bhuruch, Gujurat
45. (Estd. ± 2006) Temple
Shri Jagannath Elenka, Bangalore city, Bangalore,
46. Shri Jagannath Temple KarnatakGujurat
Boroda,
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1. Shri Jagannath Temple Huntcivila, America
2. Shri Jagannath Temple Alabama
3. Shri Jagannat at Shri Ganesh Temple Nashiville, TN
4. Shri Jagannath at Shiva Vishnu Cleveland, OH
Temple
5. Jagannath Darsha Parashkti Detroit, Michigan, MI-USA
6. Temple
Shri Jagannath Temple at Fremont Freemont, California
Hindu Temple
7. Shri Jagannath at Hindu Temple Dallas, TX
8. Shri Jagannath at Austin Hindu Austin, TX
Temple
9. Shri Jagannath Temple Illinois, Chicago, 1716
Lunt Ave, Chicago, IL-
60626
10. Shri Jagannath at Shri Radha Govinda New York
Temple
11. Shri Jagannath at Shri Radha Madan Washington, DC
Mohana Temple in Potomac
12. Shri Jagannath at Hindu Temple Minnessota
13. Shri Jagannath at Hindu Temple Arizona, Scottsdale, AZ
14. Shri Jagannath Temple Tampa, Florida
15. Shri Jagannath Temple Washington
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1. Shri Jagannath Temple Bangladesh
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1. Shri Jagannath Temple Cologne, Germany
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1. Shri Jagannath Temple Byron Bay, Australia
2. Shri Jagannath Temple Gold Coast, Australia
3. Shri Jagannath Temple Madrid, Australia
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1. Shri Jagannath Temple Buenos Aires, Argentina
2. Shri Jagannath Temple Colombia, Argentina
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1. Shri Jagannath Temple Toronto

2. Shri Jagannath Temple Canada
3. Shri Jagannath Temple Thailand
4. Shri Jagannath Temple Mexico
5. Shri Jagannath Temple London
6. Shri Jagannath Temple Los Angeles
7. Shri Jagannath Temple Italy
8. Shri Jagannath Temple Hong Kong
9. Shri Jagannath Temple San Fransisco
10. Shri Jagannath Temple Chikago
11. Shri Jagannath Temple Sao Poulo, Brazil
12. Shri Jagannath Temple Paris
13. Shri Jagannath Temple Taiwan
14. Shri Jagannath Temple Sydney
15. Shri Jagannath Temple Montreal
16. Shri Jagannath Temple Venice Beach
17. Shri Jagannath at Iskon Temple Vancouver
18. Shri Jagannath at Iskon Temple Ottawa
19. Shri Jagannath Temple Rio de Janeiro
20. Shri Jagannath Temple-(Estd. - 1933) Sibal, Mauritius
21. Shri Jagannath (Radha Krushna) Soho Street, Near Oxford
Temple street, London, UK
22. Shri Jagannath Temple Renesa, South Africa


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To promote the jagannathpur temple as a tourist destination for domestic pilgrim tourism.







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In the importance of any places, spirituality & belief comes into the light.
Here in Jharkhand or for that matter even in India, there are very less number of followers of
Lord Jagannath
Hence this study is an approach to aware the worshipping significance of Lord
Jagannath among the proper and thereby promoting the Jagannathpur temple in Ranchi as the
domestic pilgrim.

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 ?Jagannathpur Temple is a famous landmark of Ranchi, the
capital of Jharkhand. This 17th century temple, similar to Orissa¶s Jagannath Puri Temple in
architecture is considered a famous pilgrimage centre across India and most importantly in
Ranchi. The temple is situated on top of a small hillock. This temple, built under the rule of
Thakur Ani Nath Shahdeo, the king of Barkagarh Jagannathpur, principality, built the temple in
1691 hosts Krishna, Balabhadra and Subhadra as its main shrines. Its architectural styles
resemble the Jagannath temple of Puri. Rath yatra or Car festival similar to that of Puri is held
every year in the months of June/July. It attracts thousands of devotees both tribal and non-tribal.
Lord Jagannath, the symbol of universal love and
brotherhood is worshipped in the µShree Jagannath Temple¶ along with Balabhadra, Subhadra,.
Lord Balabhadra is the elder brother, Lord Jagannath is younger brother and Devi Subhadra is
youngest sister.

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There are different names of Shree Jagannath (or 'Sri

Jagannath' or 'Shri Jagannath'), which are generaly used by people, 'Puranas' and 'Vedas'. The
names of Shree Jagannath represent the activity, nature, characteristics of the Lord.

Jagannath was called "Purusottama" since his origin at Puri or µPurusottam Kshetra¶ (the abode
of Purusottam) since pre-historic times. The Rig Veda refers to him as the µDaru¶ (sacred log of
wood) of Purusottama, afloat on the eastern sea. The name "Jagannath´ (Lord of the Universe) is
invariably a collective representation of the Triad (Jagannath - Balabhadra - Subhadra) and has
been in use since the dawn of the last

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Chakaakhi Chakaakhi means round eyes.
The round lid-less eyes (It symbolize the Lord in overactive and
Chakadola
vigilant)
Chakanayana Chakanayana means round eyes.
Darubrahma means the wooden (Daru) image containing the
Darubrahma supreme soul (the Brahma). It is believed that in the sacred body of
Lord Jagannath, the µBrahma¶ (Supreme Soul) has been kept in a cavity.
Devadhideva The Lord of Lords
Jagadish The king of universe


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Jagatadhisha The king of universe
Jagannath The God of the Universe
Kala Thakura The black coloured God.
Mahaabaahu Big handed (It symbolize the Lord is actively helps to all)
Neelamadhab (Jagannath was worshipped as 'Neelamadhab' by an
Neeladrivihari
aboriginal tribe chief)
Nilachalia Live in Nilachala
Padmalochana 'Padma' means Lotus and 'Lochana' means Eye.
Patitapabana Who bless the Universe
Purusottama The Supreme Man.
Rajadhiraj The king of kings

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First is the story of how Krishna appeared to a
great devotee of the lord, King Indradyumna and ordered him to carve a deity from a log he
would find washed up on the sea shore of Puri. He searched for a carpenter to make the deities.
King Indradyumna found a mysterious old Brahmin carpenter who appeared and took the
responsibility and took a few days to accomplish that. Surprisingly the carpenter insisted that he
would not be disturbed while he was carving the deity and started working behind a closed door.
Everyone including the King and his ´ueen were very much anxious and came every day to the
closed door and there was sound of working. After 21 days of waiting anxiously outside his
room, but after some time, all sound stopped. The impatient Indradyumna's ´ueen worried what
had happened and assuming the worst, opened the doors - only to find the deity half-finished and
the carpenter vanished. The mysterious carpenter was none other than Vishvakarma, the
heavenly architect The king was distraught as the deity had no arms and legs. Utterly repentant
that he had interrupted the carving, the king was only pacified when the muni (sage)
called Narada appeared and explained that the form the king now sees is a legitimate form of the
supreme personality of godhead. The second story here was narrated to further explain and
remove any doubts and confusion.

The second reason for Lord Jagannath's appearance is the

story of how Krishna was eavesdropping on the gopis as they spoke amongst themselves of His
pastimes, and how much they loved him. Sister Subhadra was instructed to keep watch and
ensure Krishna wasn't nearby while the gopis spoke of Krishna. But after a while Subhadra was
so overwhelmed by the gopis' devotion and their stories that she became completely engrossed in
listening. She didn't see the brothers Krishna and Balarama approaching. As the brothers listened
their hairs stood on end, their arms retracted, their eyes grew larger and larger, and they smiled
broadly in ecstasy. That is why Jagannath, Balarama and Subhadra look like they do. This form
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is worshiped by Vaishnavas as the abstract form of Krishna. The deities - Jagannath, Balabhadra
(Balarama) and Subhadra (Krishna's sister) are usually worshipped in the temple, but once in
every Ashadha Masa, shukla paksha dvitiya,with the star pushya in asterism, (Rainy Season,
usually June or July), they are brought out onto the main high street of Puri and travel (3 km) to
the Mausimaa (Gundicha) Temple, allowing the public to have Darshan (holy view) of the
deities as they pass. This festival is known as Ratha Yatra. The Rath carts themselves are huge
wooden structures built new every year and are pulled by the millions of pilgrims who turn up
for the event from all parts of the Globe. The festival commemorates Krishna's return to His
home in Vrindavan after a long period of separation from the people there.
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he Costumes or Vesas of Lord Jagannath symbolize
various cultural and religious syntheses in the shrine. Everyday from early morning to night the
deities on the Ratnavedi wear different dresses made of cotton and silken fabrics, Gold
Ornaments studded with precious stones, flowers of different varieties, tulsi leaves etc. Sandal
paste, camphor and sometimes musks are used in the daily and periodical rituals. The sevaks of
temple who dress the deities with clothing and flowers are known as Puspalaks or Singharis.
The sevaks of temple who dress the deities with clothing and flowers are known
as c!#"=# #+ In different parts of the country the counting system of months in a
year such as in english calendar its begins from the month of January to December, where as in
Bengali calendar the month are starting after the first day of solar month but in Orissa calendar
months are starting after full moon day. In Bengal and Orissa calendar the months are starting as
follows :
[1] BAISAKH ( April - May ) ; [2] JESTH ( May - June ) ; [3] ASHADHA ( June - July ) ; [4]
SRAVAN ( July - August ) ; [5] BHADRAV ( August - September ) ; [6] ASHWINA (
September - October ) ; [7] KARTIKA ( October - November) ; [8] MARGASIRA ( November -
December )? [9] PAUSA ( December - January ) ; [10] MAGHA ( January - February ) ; [11]
FALGUNA ( February - March ) ; [12] CHAITRA ( March - April ).

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This adornment is done everyday before the night "pahuda". At the time of going to sleep the
VESHA of the deities is known as BADASINHAR VESHA . Every day and night all the God
and Goddess are came down from heaven to witness this floral sentiments of love of the
Supreme.

On the following morning, lamp offering is done on this costume.

Bada Srungar Vesha is mostly of flowers of different colours and species. The deities wear silk
clothes called 'Khandua'. An extract from the fam sanskrit poem 'Gita Govinda' of poet Jayadev
is woven in the texture of this 'khandua'. Deities in this costume are very attractive to look at.

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Abakash Vesha is done every early morning after Mangal Arati (sessation) of the deities, for
the Abakash rituals (system of bath). In this time the deities wear "Tadapa" (napkin), which are
white and orange colour border cloth measuring 16' * 4' along with "Uttariya" (Salwar). Then the
deities take theeth brushing, tongue clearning and then bathing in front of a mirror by
PANCHAMRUTA (milk, curd, ghee, sugar and honey). This system is known as "Abakash" or
"Abhisekh Vesha" (Bath decoration).

|
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The changing colour of dress is reminding to the deities of the reality nature of Lord Jagannath
as HE is the master of all PLANETS, so from Sunday to Saturday HE changes seven colours of
dresses, it represents HE is the master of all planets.
SUNDAY - Red colour dress
MONDAY - White with black spotted dress
TUESDAY - Mixture of five colours dress
WEDNESDAY - Green colour dress
THURSDAY - Yellow colour dress
FRIDAY - White colour dress
SATURDAY - Black colour dress

4+? &$
&-&

Sadha Vesha is the normal costumes of deities which they wear five times in a day,
especially after each food offering. This Vesha is done with silken clothes and flower garlands.


?+? 
&$&-&

Chandan Vesha is done for 42 days, every third bright day of the month Baisakh (April-May)
starting from "Akhyatritiya" day. Faring, sandal paste oil on the body of deity and decoration of
flowers (Chula, Alaka, Topar ) is known as CHANDAN VESHA . First 21 days from
Akhyatritiya are known as "outer Chandan yatra" and second 21 days are known as "inner
chandan yatra". In first 21 days begining from Akhyatritiya the Lord Madanmohan
representative of Lord Jagannath along with Sreedevi (Laxmi) and Bhudevi (Saraswati)
assending on Biman, Ram and Kirhsna in a palki along with local Sivas (Jameswar, Loknath,
Kapal mochan, Markandeswar and Nilkanth) goes in procession to Narendra Tank for bath and
boat journey.


+? &13&
-&

Raghunath Vesha is a royal Vesha. The 9th bright day of Baisakha (April-May) which
known as Sree Ram Navami, the deities are decorated as Lord Jagannath as Purusottam Lord

?
?
 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
Ramachandra , Lord Balabhadra as Lord Laxman and Goddess Mahalaxmi as Goddess Sita. To
the left side of Lord Ram Chandra his two brothers Bharat & Satrughan are standed holding
umbrella and Chamar (tail of a yak) in there hands. On the right side of Lord Ram stand Lord
Balabhadra (Laxman) , Lord Brahma & saint Basistha .On the lap of Lord Jagannath (Purusottam
Ram) sits goddess Laxmi with Hanuman standing with folded hand along with his army like
Angada with Chamar. Jambaban, Bibhisan, Mala, Mila, Gabaya, Gabakhaya with their hands
folded also. All these status are made of thermocol on the Ratnavedi. Goddess subhadra sits
separately decorated pompously with golden ornaments. Such pompously decorated style is
known as "Raghunath Vesha" (Ram Abhisekh). In this vesha gold, silver, ruby, precious stones
etc. are used. so it is called ornamented sentiment of Lord. Since 1905 such Vesha is not
conducted in Sri Mandir .

)+? 3'

& &-&

The Rukmani marriage ceremony is celebrated every year on the 11th bright day of the
month Jeistha (May-June). On that day Sree Krishna (Madan mohan ) representative of Lord
Jagannath married with Rukmani (Goddess Laxmi). In this day Lord Jagannath dressed in
BAULA PATA to look like a bride groom. This Vesha is known as RUKMANI HARAN
VESHA.,

*+? 1&c&-&

On the full moon day in the month of Jyestha (May-June), Deb-snanpurnima falls. This is
one of the famous festival of Lord Jagannath out of thirteen festivals in Srimandir. On this day
the deities are come down from ratnavedi to snan-mandap to give darshan to the devoties. On
this day the deities used to take practical bath. After the bathing cerimony over the deities are
decorated in the shape of elephants as in black materials are supplied by Gopal Tirtha Mathaand
Ragabdas Math of Puri with a request of devotee Sri Ganapati Bhatta. This vesha is well known
as Hativesha (Elephant dressing).

+? &-&/
,&-&

After taking bath, the deities were considered ill and were treated for 15 days in
ANAWASAR (For Leisure) ROOM. On the Newmoon day of Ashadh(June-July) the deities are
come out like fresh young form to give darshan to his beloved devotees.This Vesha is known as
NABAYOBAN VESHA.

†+? 
&.&1&&,&/&-&

On the new moon day of the month Sravan(July-Aug) The Deities wear their respective fore-
head ornaments (chita). This is known as Chitalagi Amabasya Vesha.

?
?
 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
+?,&&,

-&

On the day of 10th day of dark Bhadraba(Aug-Sept) this Banabhoji Vesha is continuing in
Srimandir. The deities are dressed as if going to attend a picnic, like cowherd boys. In ancient
time it is narrated in Krishnalila that Lord Krishna with his elder brother Balaram and group of
cows had gone to the forest for picnic. Reminding this view Banabhoji Vesha is still continuing
in Srimandir. This vesha is very beautiful and attractive.

+?'&./&$&.&&-
& &!!#

On the 11th day of dark Bhadraba(Aug-Sept) the Kaliyadalan Vesha is celebrated in

Srimandir. In Krishnalila it is narrated that in Dwapar yuga Lord Srikishna had defeated the
notorious cobra named "Kaliya" who was living in the water of Yamuna river and saved the
villagers of Gopa. Lord JAGANNATH is dressed like Lord Krishna. This vesha is known as
Kaliyadalan vesha.

5+?c &.&,&3 &,&$$

&-
&

The 12th day of dark of Bhadraba (Aug-Sept) is celebrated as the Palambasura Baddha
vesha. In the Krishnalila (Dwapar yuga) to celebrate the killing of a demon named Palambasura
by Balabhadra, the elder brother of Lord Krishna. From the 16th century AD this vesha or
decoration is still continuing in Srimandir as it is mentioned in Madala Pariji (history of Raja
Bhoj). Lord Balabhadra wears this decoration known as the Palambasura Baddha vesha.

4+?' 
&,&.& &-
& &!!#

On the 13th day of dark Bhadraba(Aug-Sept) Lord Jagannath and Lord Balabhadra are
decorated as SriKrishna and Balaram respectively. But this is not an ancient vesha. Perhaps this
vesha is going on in Srimandir since 54 years. In this vesha Lord Jagannath and Lord Balabhadra
are decorated with two extra hands and Goddess Subhadra is decorated with extra four hands
(chaturbhuja). Two hands for protection against fear and in other two hands holding rope and
Ankush. This vesha is also known as Ram-Balaram vesha


?+?.&@& &/&&-&

On the 11th bright day of the month of Kartika (Oct-Nov) after abhishek the deities are
decorated as Laxmi Narayan vesha. The deities are also decorated with gold ornaments. On their
heads golden crowns charming with Thiakias. In this vesha Lord Jagannath holds conch shell of
silver and the sudarshan chakra (the wheel) made of gold, Lord Balabhadra holds plough and
shovel. This vesha is very dear to Bishista-daityabad - caste of devotees. It is also believed that
Ramanucharya was pleased with this Laxmi Narayan vesha. In that day he used to give a grand
feast to Sri caste devotees.




?
?
 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
+?,&.,&&-&

On the 12th bright day of the month of Bhadraba(Aug-Sept) Lord Vishnu (Jagannath) act of
embodying the form of a dwarf-brahmin and pressed demon king Bali to Patal (beneath the
earth). Lord Jagannath is dressed like "Bamana" (dwarf). Bamana is the fifth incarnation of Lord
Bishnu. This vesha is known as Bali Baman vesha in the memory of the incident

)+? &$&
$&  &$

&$&
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& A

On the 11th day of the month of Ashwena(Sept-Oct) to till 10th bright day of the month of
Kartik(Oct-Nov) is known as Radha-Damodar month. In these days Lord Jagannath is decorated
as Damodar (Krishna). In these days after obtaining permission from Sridevi (Laxmi). Lord here
is worshiping along with Radha. This vesha is known as Rai-Damodar vesha.

*+?
& 
& &-
& ,# !9 89 8A

After the new moon day to till full moon day in the month of Kartika (Oct-Nov) on Monday
the Lord Balabhadra is decorated with half black and half white as like Hari-Hara.

+?,&'&
3$&-
& 8A

On the 12th bright day of the month of Kartik (Oct-Nov) ekadasi the deities are decorated
with gold ornaments. When Akrur came to Gopa from Mathura to take Sri Krishna by the order
of king Ansha, at that time he saws Lord was decorated with Banka-Chuda vesha. Since ancient
times this banka-chuda vesha is continuing as the memory of this occasion. In this vesha Lord
Jagannath and Lord Balabhadra decorated with chandanika-chula in left side, braid on top and a
golden kia setting specially on the forehead of Lord Jagannath. A small crown is also set. In this
decoration the Lord looks like a dwarf. This vesha is very dear to Atibari caste devotees

†+? ,' &-

&&$&'
&-
&

On the 13th bright day of the month of Kartika (Oct-Nov) this vesha was started by the
Alibadi caste. Lord Jagannath is master of three spheres of the universe; Heaven, Hell and Earth.
In this vesha Lord is given heroic dress with gold sword, conchshell, wheel and club on the head
gold crown with kia.

5+?.&@& &1

&-
&$"'

On 14th bright day of the month kartik (Oct-Nov) Lord Jagannath decorted with gold
ornaments and dressed as half Lion to celebrate his carnation as Satya yuga, on head along with
vanda chula and golden kia.

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 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
5 +?&1& 3&-
&

 This vesha is occasionally done in the month of Kartika (Oct-Nov), when there are six days
of "Panchaka". The lords are dressed like warriors. In the recent past, this vesha has been done
on 16.11.1994. The previous four dates were 26.11.1993, 3.11.1968, 16.11.1967 and 26.11.1966.

55+? & &7& -
&

In Padampuran uttarakhand it is narrated that in the month of Kartika (Oct-Nov) from 11th
bright day to fullmoonday the decoration of the deities is known as Raj Rajeswar vesha

54+? &$
&-
& $&
 
/

The 14th dark day, new moon day and 1st bright days of the month Margasir (Nov-Dec),
Lord Jagannath offer death ceremony and torching lamps in respect of his fathers Nanda(foster
father), Basudeva(Father) in "Dwapar yuga" and Dasarath in "Treta yuga". In these days Lord
Jagannath wears plain white with small yellow border clothing. It is also known as DEV-
DEEPABALI. The full moon day of the month Margasira is known as 'Pandu Purnima'. At this
Sradha time Lord Jagannath wears white silk cloth of 8yds long 1½ yrds wide border with
printed pictures in red colour, Lord Balabhadra wears white silk cloth 7 yrds long, 2 yrds wide
with black colour border and Goddess Subhadra wear white silk cloth of 6 yrds long, 2 yrds wide
with yellow colour border.

5?+?1

$&.&1-
& $A

From 6th bright day of month Margasira (Nov-Dec) to 5th bright day of month Magha(Jan-
Feb) i.e. 'Odarsasthi' to 'Basant Panchami' total 36 days Ghodalagi Vesha taken place. As winter
season the deities are covered in velvet clothing except faces. This vesha is known as standing
Ghoda Lagi Vesha.

5+? &&-&

The full moon day of Falgun (Feb-Mar) is known as Dol Purnima. On this day Lord
Jagannath appears like a RAJA (Sovereign Emperor) by wearing different gold ornaments. The
diaties wear silk patas, with gold saree pada(feet), Sri Hasta(gold hand) holding silver crunch
shell and golden wheel. Lord Balabhadra holds golden plough and golden shovel in this vesha.
The daily decoration of deities in sree mandir in mainly done by the worshippers 'Palia
Singharis', 'Palia Makeup' and 'Palia Khuntia'.

5)+?&,&'-&

Before one day of the topic of Capricorn (Makara) this NABANK vesha is done alone
with rice and flowers festival. At evening time the deities wears huge of Tulasi garlands and
tulasi chula on head by the help of 'Palia Singharis' and 'Palia Khuntia'. In this vesha Lord

?
?
 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
Jagannath has dressed as NAYAK, a lover or beloved. The dresses are long cloth with red
colored border. It is also folded over the heads of the deities in such an attractive way that the red
border frames on their face. This vesha was started by Sri Chatyana at the time of his staying at
Puri. Nabank means nine types or stages of devotion. Hearing of God and repeating the name of
God

5*+?
&
 -&

From 10th bright day of the month Falguna (Feb-Mar) to 14th Falgun (5 days) on Ratnavedi
the deities are decorated with Chacheri vesha. In this vesh the deities are wearing red clothes and
red flower. The devotees get boundless joy to see this vesha.

5+?c&$&-&

On 11th bright day of the month Magha (Jan-Feb) this Padma Vesha is continuing in Sree
Mandir since last three hundred years. Lotus is the symbol of intelegence, meditation, efforts for
success, Act, deviation and indifference to universal matter. Lord Jagannath is Himself is the
brightness of all hearts lotus. So he is called "Padma Lochana" (Lotus Eye God). Now-a-days
this Veshas materials are supplying by the 'Badachata Matha'. The entire decoration of Padma
Vesha done by the skilled artists. The lotus flower, bud of lotus prepared with sola sraft, silver,
golden threads, plant Whread, cotton cloth, gum of wood apple and colours are used. Specially
they makes three masks with petal of cotton and hairs are fixed with masks. In both hands
holding KADAMBA FLOWERS. This padma vesha is done at the BadaSinghar (bed time) vesha
of the deities. This is only one day when the deities went to sleep with Padma vesha. It is very
attractive and the lovliest vesha of the deities. This being the beginning of spring when Lotus
flowers are abundant.

5†+?c&3&&,
'


On the moon day of month Pausa (Dec-Jan) it is believed that on this day the deities were
installed in Sree Mandir . To mark the occasion after 'Abhisekh' the deities are decorated in
Royal dressing wearing gold ornaments, garlands with sweet fragrance flower as Lord Jagannath
looks like an emperor. During the time of Bhoga Puja on Ratnavedi Bhitarcha Mahapatra
standing beside Lord holding the cloth umbrella like Laxman and Bhandora Mekapa holding the
root of umbrella as Hanuman and three 'Palia Puja Panda' complete Bhoga Puja with sixteen
upachar. This decoration known as Pausa Abhisekh.

4+?&&.&1-&

From 5th bright day of Magha(Feb) to 10th bright day of Falgun(March) i.e. 'Basnta
Panchami' to 'Dola Purnima' when winter go down the deities wear modified 'Ghoda' i.e.
Jama(shirt). It is known as Jamalagi Vesha. All these Jamas(shirts) are made of silk colour cloth.
In this time the deities wears 30 pcs of gold ornaments and 4 pcs of Patas measuring 2yrds * 11/2
yds.

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V

 
   
 
 
 


1+
# - Golden Hand
2. c: - Golden feet
3. !=! - Golden big crown
4. :! 9= - A golden peacock feather used by Lord Jagannath as Sri Krishna
head piece.
5.  !" - A golden ornament worn traditionally on the forehead to increase the beauty
of the face.
6+'!9" - Golden earring of hanging round ball type.
7+  !=  - A half square shaped golden aura around the face of the deities.
8. " - (Necklaces with Several Design made of gold)
c&$&&.& -Lotus Shaped
-&&.& -Shaped Like Small Sun Flower
&1&&.& -Moon Shaped flower desgin
'&$&,&&.& -Kadamba Flower Design (Round ball shape)
'&&.& -Big Gold Beads Design
&/3 &.& -Shaped in Peacock feathers

&c&&.& -Shaped liked Yellow champa Flower
9.   - It is representing the third eye of Lords. On a Golden plate there are eight precious
gems and in the center it is found a pure jewel. On the middle point at sri chita of Lord Jagannath
there is a precious diamond which is represent the Swatik wuality of nature marked by
ignorance) and on the fore head of Ma Subhadra a panna (emerald) represent the Raja quality(the
second of the three natural qualities of creatures). When all three deities comes out from
Srimandir on the occasion of DEB-SNANA PURNIMA these original jewels were kept in
Srimandir. After return to temple the original chitas(jewels) are again placed on forehead of the
deities on the day called CHITA LAGI AMABASYA Day.
10.  = - Golden Wheel
11. 19 - Golden bludgeon
12. c9 - Golden lotus
13. = - A silver conch

5++? !"#
 itual or Neeti signifies a particular religious rites. The
daily and periodical rituals observed and performed since time immemorial. Lord Jagannath, Sri
Devi Bhudevi and Sudarsana are worshiped by the same Puja Panda, 'Nilamadhava'. Lord
Balabhadra and Goddess Subhadra is worshipped by two different Puja Panda.

?
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1.? $7& c
&2&1&.&.&%%AT 5 A.M (Opening of the Temple door &
auspicious lamp offering)

The doors of the sanctum are to be opened early morning by 5 A.M. During the
month of Kartika(October-November) and Pausa(Dec-Jan) and on certain specific days,
the doors are to be opened much before 5A.M. i.e. between 2 to 3 A.M. . Presence of
five servitors(Bhitarchha Mahapatra, Pratihari, Muduli, Akhanda Mekap and Palia
Mekap) is necessary for performance of 'dwarphita neeti' (Opening of the temple door).
The doors are opened after Bhitarchha Mahapatra examines the "seal", placed on the
padlocks in the last night by another servitor known as Talichha Mahapatra.

On some days, extra rituals or delay in completion of rituals leads to not to do

"Pahada"(closing the temple doors after the final ritual is over in the night). On such
occasions, it become impossible to opening of the doors on the following morning and
only from 'Mangalaalati' onwards the rituals commence.

The subsequent ritual after 'Dwarapitha' is Mangalaalati i.e. the offering of sacred
lamps to the deities. Bhitarchha Mohapatra and two other Puspalak servitors perform
the rituals standing below the RatnaVedi(Pedestral).

2.? &.&%% -AT 6 A.M. (Removal of dress,flowers etc.)

The scheduled time for Mailam is 6 a.m. , but it depends upon the time taken for
Mangala alati. "Mailam" is a word used in Shri Jagannath Temple, which means change
or removal of dresses and flowers etc. The servitors associated with this particular ritual
are Puspalak (3 persons), khuntia, Changada Mekap and Dhoba.

Three Puspalak servitors change the clothes, flowers, Tulasi Leaves of the Deities,
worn on the last night. After removal of clothes, another clean or washed set of clothes
known as 'Tadapa' and 'Uttariya' like towels are worn by the Deities. These clothes are
washed by servitor Dhoba who is actually brahmin by caste.

3.? &,&'&
%% - 6 A.M. TO 6.30 A.M(Purification rites of the Deities)

Purificatory rites like brushing of teeth and bath of Deities is known as

"Abakash". This ritual takes place between 6 to 6.30 in the morning. These rites are
performed by servitors like Puspalaks, Suarbadu, Paniapat, Mukhapakhal and Khuntia,
Darpania Mukhapakhal, Padhiary, Amla Ghatuary, Bhandar Mekap, Mahabhoi and
Khuri Nayak.

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?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
Three Puspalaks perform a simple worship sitting on the floor below the Ratnavedi.
They sprinkle water mixed with camphor, curd amala and sandal paste on three brass
mirrors, each about two feet high, symbolizing the bath. Before that, they also show the
tooth sticks and tongue scrappers to the Deities, symbolising brushing of the teeth.
During such rites, the temple Jyotisha (Astrologer) reads out the tithi (Timing) and
other astrological details of the day.

4.? &.&%% -AT 6.45 A.M. (Removal of dress and flowers etc.)

At this time 6.45 A.M. deities change their clothes (Tadap & Uttariya) and wear
another set of clothes. A servitor known as "Akhanda Mekap" keeps in the sanctum
Akhanda Baitha. This lamp is not extinguished and burns till 'pahada' i.e. the time of
retirement of the Deities to beds. The servitors associated with this ritual are Puspalak,
Changada Mekap, Suar Badu, Dhaba etc.

5.? &
&&.&%% - 7A.M. TO 8 A.M. (Emergence to public)

The time of Sahanamela of the Deities is 7 a.m. Though this is not a part of the
rituals, but about one hour is spent to facilitate pilgrims to go up to "Ratnavedi" or inner
sanctums to have a Darshan, without paying fees for it. General public get opportunity
to see the Deities at a very close distance. Sahanamela is usually conducted for one
hour. Though there is provision for 'Sahanamela' twice a day, but in practice, it is being
held only once. On certain festive day, Sahanamela is held after 'Sandhyadhupa'
(evening puja). During the month of Kartika it is held in the evening after Sandhyaalati
and in the month of Pausha it is held after 'Sakaldhupa'. Sometimes it is held after
'morning dhup' and on certain festive days, there is no provision for Sahanamela. It is
not treated as a part of rituals but is held only to enable ordinary public to go near the
Deities.

6.? ,
&.&1%%" -AT 8 A.M. (Dressing of Deities)

Beshlagi is performed at 8 a.m. The Deties are again dressed up which can be
witnessed from a little distance i.e. "Bhitara Katha". At this time, Deities are also
adorned with gold and precious stones to suit diffeerent festive occasions.

7.? 

&

&%% - 8 A.M. to 8.30 A.M. (Sacrifing fire to the deities)

At the time 8 to 8.30 a.m. While some sevayats are busy with 'Beshalagi' of the
Deities, Pujapanda servitors at that time perform "Rosha Homa" (Fire Sacrifice) at the
sacred kitchen. Here now starts the cooking of holy food (Maha prasad). Previously
'Deula Purohita' sevaks (The temple priests) were performing such rituals. The other
servitors engaged in the ritual are Dhopakhalia and Mekap

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?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
8.? 3 /&c3&%% - (Sun Worship)

Next follows SURYA PUJA (Sun Worship). The Sun God in the Surya Temple
near the "Mukti Mandap" in the inner enclosure is worshipped by the servitor puja
Panda

9.? $7& &c&.&c3&%% - (Worship of the divine gatekeepers)

Then The Divine gatekeepers "Jaya" and "Vijaya" on the entranfe of the Jagamohan of
the Temple gate are worshipped by the servitor known as puja Panda

10.?1
c&.&,&..&-&c3&%% - AT 9 A.M. (Breakfast of the God)

The time for breakfast of the deities is at 9 A.M. At this time sweet popcorn (Khei),
Khualadus, Coconuts sweets (Kora), Ripe banana, Curd, and chipped coconuts etc. are
offered as bhogas. Puja is performed in a brief manner with pancha upachar only.

11.?&'&.&$
3c&%% - AT 10 A.M. (Morning food offering)

12.?&.&2,

1&&$&c%% - AT 11 A.M.

13.?&$
/&
&$
3c&%%"- 11A.M. to1 P.M. (Afternoon food offering)

14.?&$
/&
&c&
3$
&%% - 1 P.M. to 1.30 P.M.

15.?&$
/&&.&%%

16.?&$
/&$
3c&%%- 7 P.M. to 8 P.M

17.?&.&&$

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18.?,&$&1
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&%%


19.?,&$&1
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1&%%

20.?'
&&&.&1&$c&
3$&%% - AT 12.00 A.M

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5+)+?A="A

avakalebar literary means New Body Ceremony of the
deities. When one lunar month of Ashadha is followed by another lunar month of Aashadha, the
deities change their bodies during the leap month. The Daitas plays an important role during
Nabakalebar, the ritual in connection with changing of wooden bodies of the deities.


5+*+?0#8"  /

Every year o n the auspicious day of Ashadh Sud 2, in early

July, the Rath Yatra festival celebrated by Hindus. Rath means chariot, Yatra - a pilgrimage or
procession. Though this festival is celebrated all over India and world, it originated in Jagannath
Puri on the eastern coast of India.

Every year the deities of Jagannath Mandir - Lord Jagannath, Balaram and Subhadra - are
traditionally installed on huge chariots. Devotees pull the chariots in a yatra (procession) through
the street. The local king used to serve by humbly sweeping the road ahead with a golden
broom.

 

 
#
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  ! 

 /54 1st July, Tuesday

 /5? 19th June, Saturday
 /5 8th July, Friday
 /5) 27th June, Tuesday
 /5* 27th June, Wednesday
 /5 4th July, Friday
 /5† 24th June, Wednesday

 /5  13th July, Tuesday

 9!"!"#  / 0#8"
4 !":5 
4:00 AM : Aarati
4.25 AM : Mailam
6:00 AM : Rosha Homam, Surya Pooja
7:00 AM : Goopala Ballabha Darshan
7:10 AM : Pongal Naivedyam
8:45 AM : Establishment of Ratha
9:30 AM : Pahandi Yatra start (Journey of Deities from
Shree Mandir to Ratha)
12:00 PM : Phandi Yatra end
1:00PM to 1:30PM : Puri King Divya Singh Dev

?
?
 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
Comming to Pallaki
1:45PM to 2:30PM : Chheraa Paharaa, Aarti
3:00PM to 3:15PM : Tag Hourses to Ratha
3:30 PM Onwords : Start of Rath Yatra (Three ratha
move towords Gundichaa Mandir)


5++?., &


Amidst the resounding clash of cymbals, and the
tumultuous thundering of drums, the three gods, Jagannath, his brother Balabhadra and
sister Subhadra leave their abode, the Jagannath temple, to journey to the Gundicha Mandir,
away from Jagannath temple. Millions of devotees flock to the town to watch the trinity ride in
their elaborate chariots through the streets. On all auspicious occasions, special ceremonies and
rituals are performed. Since the portals of the Jagannath temple allow entry only to Hindus, one
of the gods, Maitri Devta, who symbolizes universal brotherhood, steps outside during this time
so people of all religions and castes can pay obeisance. A spiritual ambience pervades the whole
scene as bells chime; conch shells blow and the saffron robed sadhus dance with abandon. It is
fascinating to watch the delirious masses paying homage to the Lord as the chariots move on
almost as if propelled by a divine force

5+†+? 3&.
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A fortnight before the Rath Yatra, the three deities are

given a holy bath on an open platform. Since the images become discolored as a result of the
bath, they are kept away from the public. At this time, the deities are said to be ill and are left to
rest in isolation. A day before the procession, three gigantic chariots are exquisitely decorated
and lined up outside the temple gates. These grandiose structures, with brightly colored canopied
tops, resemble the 12th century Jagannath temple in shape. Embellished and decorated with
tinsel and ancient accessories, each of the chariots has a large platform covered with huge flower
umbrellas. On the morning of the Yatra, the rhythmic clang of metal gongs, blowing of conch
shells and trumpets and chanting of holy men fill the air as priests called Daityas vbring out the
bedecked idols to their raths. Lord Jagannath makes his appearance first, amidst ecstatic cries of
µJai Jagannath¶. The overwhelmed jubilant crowds work themselves into a state of devotional
frenzy, as if hypnotized by the large eyes of their beloved Lord. Local king sweeps the chariots
with a gold broom and sprinkles holy water on them. There is a deafening roar of cheer as the
procession inches ahead. The chariots are drawn by 50-metre long ropes attached to their front.
Devotees surge ahead for an opportunity to give a hand in pulling the ropes, as it is believed that
this will absolve them of all their sins and help them attain salvation. One of the unique rituals of
this procession is the Lord¶s visit to his aunt¶s house. It is said that the three siblings do not like
visiting their aunt who is said to be mean. However, the three go to the mashibari after being
ritually scolded by the head priest.

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5+ +? 7=9 A: 18


The department of tourism is practicing three categories of activities
1.? Promotional
2.? Developmental
3.? Regulatory

c" under this category the department of tourism carries publicity & promotion
campaign through its well equipped tourist officers that spread in the different parts of the world
i.e., USA, UK, Western Europe South East Asia, Japan and West Asia, to capture virgin markets
and also to strengthen existing markets.

$8"" various schemes under successive plans have been formulated and
implemented by the department of tourism for domestic/ cultural tourism, domestic pilgrim
tourism, development of supplementary accommodation promotion of wildlife tourism, sports
tourism, social tourism, mountain and beaches resorts promotion of fairs and festivals grant of
interest, differential subsidies travel circuits. The ministry also assits the agencies for the
implementation of various schemes under five year plan.

!": the department exercise the function of laying down norms and condition for
the operation of hotels, travel agencies, tour operators, tourist guide and tourist transport
operators and maintains approve list of these agencies.

The work of Bose et al. (1958) studied the Lingaraj temple
of Orissa, especially the organization of services, and discussed daily services, annual
celebration, sacred specialists, and distribution of services and emoluments. Among the Indian
scholars, the most notable study on religion in the framework of Redfield¶s and Singer¶s concept
was made by Vidyarthi, who elaborately studied the sacred city Gaya and changes through
history as dimension of Indian civilization (1961). Bhoumik (1960) studied four temples in the
district of Midnapore, West Bengal, particularly the iconography, caste participation, and service
pattern, modes of offerings and purpose of worship. Saraswati (1963) studied the temple
festivals, management of temple organization of Shantadurga temple in Goa. The study of Ray
(1969) is, in fact, a study in historical sociology of the Pasupatinath temple, Nepal. Sinha (1972)
made a brief but interesting study on the famous Kalighat temple covering the history and
legends, secular invasion of this sacred area, the =
 = of temple and their changes in
occupation, organization pattern, the pilgrims and their purpose of visit, the role-played by this
temple in regional and national integration and lastly the role of modern scientific media in the
spread of the cult of the Kali temple. Narayan (1974) studied the pilgrim of Kashi and observer
that pilgrims come from different parts of India having varied socio-economic background.
Chakraborty (1974) studied the pilgrims of the famous Tarakeswar temple, and observed
composition as well as behavioral differences among them. Mahapatra (1974) studied the sacred
geography Guptakasi (Bhubaneswar) following the concepts of Vidyarthi. Sahay (1974)
discussed the sacred geography of Kashi. Sahay (1974) made a preliminary study on
Rameswaram and Tirupati shrines of South India and noted the sacred geography, sacred centre,
background, and history of these areas. Upadhyay (1974) studied Dwarka, its historical

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 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????????? ?????????
background, sacred geography, the rituals performed, and the sacred complex, and tried to
compare and develop the sacred complex concept put forward by Vidyarthi. The pilgrimage is
not only religious institution, but is has many significant social dimensions that ultimately
strengthens the national solidarity. It can be conceived as a system of nodes having varying
degrees of socio-religious traits (Jha 1985).
?
India¶s tourist arrivals increased from 3.92 million in
2005 to 4.43 million in 2006, showing an increase of 13% by showing the same pace of growth it
touched the figure of 5 million in 2007. Foreign Exchange earnings from Tourism also increased
from $ 5730.86 million in 2005 to $ 6569.34 million in 2006 and reached the figure of $ 9 billion
in 2007 with the growth rate of 33% as against the corresponding period in 2006. Though the
foreign tourist arrival has recorded a double-digit growth, domestic travel is the backbone of
Indian tourism industry, with 460 million Indians travelers in the year 2007. The National Action
Plan for Tourism (1991) for the first time recognized the importance of Pilgrim Tourism and
drew attention to the need for improvement of infrastructure in places of pilgrimage for a better
growth of pilgrim tourism and increase in their satisfaction. Tourism destination would be of
little value if their locations are inaccessible. Mobility is an essential element for encompassing
journey. Indian Tourism relies heavily on domestic travelers which account nearly 70% of the
total tourism business. The choice of destination depends on traveler but the factors behind their
movement like Airlines, Railways Roads and even Porters also play a vital role in their mobility.
To sum up it is suggested that Tourism industry is needed to have an adequate concern towards
Transport oriented infrastructure developments where its ease and cost are the critical factors
needed to be improved and maintained in order to have a better Logistical policies and
implications in Tourism industry.

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My research design in the initial stages i.e. up to the final designing of ´uestionnaire has been
exploratory. It consisted of secondary data (information from books, internet etc.), which helped
me to form the research hypothesis and gave me idea about the primary data sources and
designing the ´uestionnaire as the tool for collecting the primary data. This stage of my study
has helped me to draw the line of action for the later stage of my research
The later stage of my research focuses on to derive a certain definite conclusion.
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Data has been collected from both primary and secondary sources

4+ +5$"""

´uestionnaire along with interactive sessions held with above people.
 

‰? c:
´uestionnaire (Structured and unstructured)

‰? 9:
Books
Internet
Newspaper

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‰? 50 respondents
‰? Finite Universe to be considered.
‰? Ranchi City to be focused.

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‰? For Presentation: - Bar Graph, Pie Chart & Histogram.

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I have collected data by interacting students, business class people, teachers and resident of
Ranchi. The questions were made in such a manner so that it could be understood by most of
them and they should be able to give unbiased answers, the questionnaire is lengthy and
some technical terms are used, so I give the related information about these to them to get the
correct data and feedback.

The information used in this research was both primary and secondary and
was obtained from numerous magazines, internet, newspapers, and etcetera. The information
obtained from the students, business class people, teachers and resident of Ranchi as a
feedback is kept highly confidential and only for academic purpose only. The results
obtained through the questionnaire are truly unbiased and it helped in finding out the
conclusion very genuinely. The various mediums were used for gathering the information
and also for preparing the questionnaire, literature review, etc. the data collected are on a
small basis & taking in consideration of the ratio of the consumers the results were deduced.
This research might help to others for further studies and further research process. 

























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On the basis of analysis of primary data collected by questionnaire and interviews, I
can say that«

‰? Most of the people know the Sidh Pith in & around Ranchi like Rajrappa
temple, devri temple, deoghar etc.
‰? Most of them want to visit the Sidh pith with their family, friends &
relatives.
‰? But most of the people of Ranchi don¶t know Jagannath temple is also
known as Sidh Pith, they known it as an old temple of Lord Jagannath.
‰? Most of the people frequently visit the temple.
‰? Most of the people of Ranchi don¶t know that the temple is for wedding
& other purpose also.
‰? People of Ranchi knows about the Rath Yatra but only few (45%) people
have been a part of this, and among them many of them are villagers who
are of nearby villagers of Ranchi district.
‰? According to the survey it can be concluded that people (72%) are not
satisfied with the arrangement inside the temple premises, but they are
happy with the planning of layout in Rath Yatra.




















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From the research I got the following suggestive points which must be considered:-

‰? It¶s one of the most valuable heritage of Ranchi & should be preserved by
any means.
‰? The temple should be visited by the other people also because it fulfills the
wishes of the worshipper.

‰? Proper shops & rest houses for the worshipper

‰? Local authority should provide the drinking water facilities inside as well as
outside the temple premises.
‰? Area in & around of the hill should be clean & full of plants & trees.
‰? For creating awareness government should make souvenirs, distribute
pamphlets etc.
‰? There should be a proper security arrangement.
‰? Parking facilities should be there.
‰? There should be proper drainage & waste disposal system.
‰? There should be sitting arrangement & dharmshala near to the temple.

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‰? http://www.lordjagannath.com/jagannath.htm
‰? http://en.wikipedia.org/wiki/Jagannath_Temple,_Ranchi
‰? http://indiatemple.blogspot.com/2005/07/jagannathpur-temple-ranchi-anything.html
‰? http://books.google.co.in/books?id=mHzoPFggbuMC&pg=PA97&lpg=PA97&dq=case+stud
y+of+the+development+of+the+tirupati+temple&source=bl&ots=esGeqq449Z&sig
‰? http://www.templenet.com/Articles/hintemp.html
‰? Jharkhand tourism journals
‰? Temples of Jharkhand

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In the importance of any places, spirituality & belief comes into the light.
Here in Jharkhand or for that matter even in India, there are very less number of
followers of Lord Jagannath
Hence this study is an approach to aware the worshipping significance of Lord
Jagannath among the proper and thereby promoting the Jagannathpur temple in Ranchi as
the domestic pilgrim.
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‰? To promote the jagannathpur temple as a tourist destination for domestic pilgrim tourism.

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Jagannathpur Temple is a famous landmark of Ranchi, the capital of Jharkhand.
This 17th century temple, similar to Orissa¶s Jagannath Puri Temple in architecture is
considered a famous pilgrimage centre across India and most importantly in Ranchi. The
temple is situated on top of a small hillock. This temple, built under the rule of Thakur Ani
Nath Shahdeo, the king of Barkagarh Jagannathpur, principality, built the temple in 1691
hosts Krishna, Balabhadra and Subhadra as its main shrines. Its architectural styles resemble
the Jagannath temple of Puri. Rath yatra or Car festival similar to that of Puri is held every
year in the months of June/July. It attracts thousands of devotees both tribal and non-tribal.??
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‰? It is exploratory study followed by data collection.

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‰? 40 respondents
‰? Finite Universe to be considered.
‰? Ranchi City to be focused.


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Books
Internet
Newspaper

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‰? Histogram, pie chart

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Dear readers,
I am happy to introduce myself as Akash chndra a 8th semester student pursuing Bachelor
Degree in Hotel Management and Catering Technology Course from Birla Institute of
Technology, Mesra, Ranchi. As a part of my academic curriculum, I have undertaken the below
mentioned study. It is my sincere request to you to please help me by providing required
information and your view point genuinely. I promise that data collected will be used only for
academic purposes. Thank you for your valuable time and effort.

Name of respondent «««««««««««««.

Age «««««««««««««
Occupation «««««««««««««.

1.? Have you visited any sidha pith?

(a)Yes (b)No

2.? Do you know any sidha pith in & around Ranchi?

(a)Yes (b)No

3.? Do you want to visit there (sidha pith)?

(a)Yes (b)No

4.? Do you know jagannathpur is also known as sidha pith?

(a)Yes (b)No

5.? Have you visited Jagannathpur temple?

(a)Yes (b)No

6.? Do you visit Jagannathpur temple on a frequent mode or during the annual ceremony of Rath
Yatra?

(a)Very frequently (b)Frequently (c)Sometime (d)Never

7.? Have you visited Jagannathpur temple for wedding purpose or any similar occasion?

(a)Yes (b)No (c)Sometime

8.? Are you aware about the Rath Yatra held at Jagannathpur temple?
(a)Yes (b)No
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9.? Have you been a part of this festival?

(a)Yes (b)No (c)Sometime

10.?Are you satisfied with the cleanliness in & around of the temple premises?
(a)Yes (b)No

11.?Do you feel any inner strength by worshiping the deity of Jagannathpur temple?

(a)Yes (b)No (c)Sometime

12.?Does the architecture feature of the temple have any resemble to god?
(a)Yes (b)No

13.?Are you satisfied with the planning of layout in Rath Yatra?

(a)Yes (b)No

14.?Give your valuable comment if any.

«««««««««««««««««««««««««««««««««««««
««............................................................................................................................................
15.?Are you satisfied with the arrangement made in the temple premises?
(a)Yes (b)No

16.?What action do you think department of tourism should take for its promotion?
«««««««««««««««««««««««««««««««««««««
«««««««««««««««««««««««««««««««««««««.
17.?What changes you think temple committee should bring in order to make the better
arrangement for this type of ceremony?
«««««««««««««««««««««««««««««««««««««
«««««««««««««««««««««««««««««««««««««
18.?Are you satisfied with the sanitary facility available at the temple?
(a)Yes (b)No

19.?Do you think that there should be plantation near the temple?
(a)Yes (b)No

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20.?Do you think waste disposal system is appropriate?
(a)Yes (b)No

21.?Do you think that the temple has got the proper drainage system?
(a)Yes (b)No

22.?Is the lighting system is adequate?

(a)Yes (b)No

23.?Your personal comments about jagannathpur temple.

«««««««««««««««««««««««««««««««««««««
«««««««««««««««««««««««««««««««««««««

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